Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp cú (Kệ số 8)
Tinh cần giữa phóng dật, tỉnh thức giữa quần mê.Người trí như ngựa phi, bỏ sau con ngựa hèn.Kính Pháp Cú (Kệ số 29)
Bậc trí bảo vệ thân, bảo vệ luôn lời nói, bảo vệ cả tâm tư, ba nghiệp khéo bảo vệ.Kinh Pháp Cú (Kệ số 234)
Lửa nào sánh lửa tham? Ác nào bằng sân hận? Khổ nào sánh khổ uẩn? Lạc nào bằng tịnh lạc?Kinh Pháp Cú (Kệ số 202)
Dầu mưa bằng tiền vàng, Các dục khó thỏa mãn. Dục đắng nhiều ngọt ít, Biết vậy là bậc trí.Kinh Pháp cú (Kệ số 186)
Người ngu nghĩ mình ngu, nhờ vậy thành có trí. Người ngu tưởng có trí, thật xứng gọi chí ngu.Kinh Pháp cú (Kệ số 63)
Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
Không nên nhìn lỗi người, người làm hay không làm.Nên nhìn tự chính mình, có làm hay không làm.Kinh Pháp cú (Kệ số 50)
Giữ tâm thanh tịnh, ý chí vững bền thì có thể hiểu thấu lẽ đạo, như lau chùi tấm gương sạch hết dơ bẩn, tự nhiên được sáng trong.Kinh Bốn mươi hai chương
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- 58. Kinh Vương Tử Vô Úy
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Kinh Trung Bộ (Majjhima Nikāya) »» 58. Kinh Vương Tử Vô Úy
Abhayarājakumāra sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
Font chữ:
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
2. Then Prince Abhaya611 went to the Nigaṇṭha Nātaputta, and after paying homage to him, sat down at one side. Thereupon the Nigaṇṭha Nātaputta said to him:
3. “Come, prince, refute the recluse Gotama’s doctrine, and a good report of you will be spread to this effect: ‘Prince Abhaya has refuted the doctrine of the recluse Gotama, who is so powerful and mighty.’”
“But how, venerable sir, shall I refute his doctrine?”
“Come, prince, go to the recluse Gotama and say: ‘Venerable sir, would the Tathāgata utter speech that would be unwelcome and disagreeable to others?’
If the recluse Gotama, on being asked thus, answers: ‘The Tathāgata, prince, would utter speech that would be unwelcome and disagreeable to others,’ then say to him: ‘Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also would utter speech that would be unwelcome and disagreeable to others.’
But if the recluse Gotama, on being asked thus, answers: ‘The Tathāgata, prince, would not utter speech [393] that would be unwelcome and disagreeable to others,’ then say to him: ‘Then, venerable sir, why have you declared of Devadatta: “Devadatta is destined for the states of deprivation, Devadatta is destined for hell, Devadatta will remain [in hell] for the aeon, Devadatta is incorrigible”? Devadatta was angry and displeased with that speech of yours.’
When the recluse Gotama is posed this two-horned question by you, he will not be able either to throw it up or to gulp it down. If an iron spike were stuck in a man’s throat, he would not be able either to throw it up or to gulp it down; so too, prince, when the recluse Gotama is posed this two-horned question by you, he will not be able either to throw it up or to gulp it down.”
4. “Yes, venerable sir,” Prince Abhaya replied. Then he rose from his seat, and after paying homage to the Nigaṇṭha Nātaputta, keeping him on his right, he left and went to the Blessed One. After paying homage to the Blessed One, he sat down at one side, looked at the sun, and thought: “It is too late today to refute the Blessed One’s doctrine. I shall refute the Blessed One’s doctrine in my own house tomorrow.” Then he said to the Blessed One:
“Venerable sir, let the Blessed One with three others consent to accept tomorrow’s meal from me.” The Blessed One consented in silence.
5. Then, knowing that the Blessed One had consented, Prince Abhaya rose from his seat, and after paying homage to him, keeping him on his right, he departed.
Then, when the night had ended, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went to Prince Abhaya’s house and sat down on the seat made ready. Then, with his own hands, Prince Abhaya served and satisfied the Blessed One with various kinds of good food. When the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Abhaya took a low seat, sat down at one side, and said to the Blessed One:
6. “Venerable sir, would a Tathāgata utter such speech as would be unwelcome and disagreeable to others?”
“There is no one-sided answer to that, prince.”
“Then, venerable sir, the Nigaṇṭhas have lost in this.”
“Why do you say this, prince: [394] ‘Then, venerable sir, the Nigaṇṭhas have lost in this’?”612
Prince Abhaya then reported to the Blessed One his entire conversation with the Nigaṇṭha Nātaputta.
7. Now on that occasion a young tender infant was lying prone on Prince Abhaya’s lap. Then the Blessed One said to Prince Abhaya: [395] “What do you think, prince? If, while you or your nurse were not attending to him, this child were to put a stick or a pebble in his mouth, what would you do to him?”
“Venerable sir, I would take it out. If I could not take it out at once, I would take his head in my left hand, and crooking a finger of my right hand, I would take it out even if it meant drawing blood. Why is that? Because I have compassion for the child.”
8. “So too, prince, such speech as the Tathāgata knows to be untrue, incorrect, and unbeneficial, and which is also unwelcome and disagreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is also unwelcome and disagreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true, correct, and beneficial, but which is unwelcome and disagreeable to others: the Tathāgata knows the time to use such speech.613
Such speech as the Tathāgata knows to be untrue, incorrect, and unbeneficial, but which is welcome and agreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is welcome and agreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true, correct, and beneficial, and which is welcome and agreeable to others: the Tathāgata knows the time to use such speech.
Why is that? Because the Tathāgata has compassion for beings.”
9. “Venerable sir, when learned nobles, learned brahmins, learned householders, and learned recluses, after formulating a question, then go to the Blessed One and pose it, has there already been in the Blessed One’s mind the thought: ‘If they come to me and ask me thus, I shall answer thus’? Or does that answer occur to the Tathāgata on the spot?”
10. “As to that, prince, I shall ask you a question in return. Answer it as you choose. What do you think, prince? Are you skilled in the parts of a chariot?”
“Yes, venerable sir, I am.”
“What do you think, prince? When people come to you and ask: ‘What is the name of this part of the chariot?’ has there already been in your mind the thought: [396] ‘If they come to me and ask me thus, I shall answer them thus’? Or does that answer occur to you on the spot?”
“Venerable sir, I am well known as a charioteer skilled in the parts of a chariot. All the parts of a chariot are well known to me. That answer would occur to me on the spot.”
11. “So too, prince, when learned nobles, learned brahmins, learned householders, and learned recluses, after formulating a question, then come to the Tathāgata and pose it, the answer occurs to the Tathāgata on the spot. Why is that? That element of things has been fully penetrated by the Tathāgata, through the full penetration of which the answer occurs to the Tathāgata on the spot.”614
12. When this was said, Prince Abhaya said:
“Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways…
From today let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
2. Then Prince Abhaya611 went to the Nigaṇṭha Nātaputta, and after paying homage to him, sat down at one side. Thereupon the Nigaṇṭha Nātaputta said to him:
3. “Come, prince, refute the recluse Gotama’s doctrine, and a good report of you will be spread to this effect: ‘Prince Abhaya has refuted the doctrine of the recluse Gotama, who is so powerful and mighty.’”
“But how, venerable sir, shall I refute his doctrine?”
“Come, prince, go to the recluse Gotama and say: ‘Venerable sir, would the Tathāgata utter speech that would be unwelcome and disagreeable to others?’
If the recluse Gotama, on being asked thus, answers: ‘The Tathāgata, prince, would utter speech that would be unwelcome and disagreeable to others,’ then say to him: ‘Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also would utter speech that would be unwelcome and disagreeable to others.’
But if the recluse Gotama, on being asked thus, answers: ‘The Tathāgata, prince, would not utter speech [393] that would be unwelcome and disagreeable to others,’ then say to him: ‘Then, venerable sir, why have you declared of Devadatta: “Devadatta is destined for the states of deprivation, Devadatta is destined for hell, Devadatta will remain [in hell] for the aeon, Devadatta is incorrigible”? Devadatta was angry and displeased with that speech of yours.’
When the recluse Gotama is posed this two-horned question by you, he will not be able either to throw it up or to gulp it down. If an iron spike were stuck in a man’s throat, he would not be able either to throw it up or to gulp it down; so too, prince, when the recluse Gotama is posed this two-horned question by you, he will not be able either to throw it up or to gulp it down.”
4. “Yes, venerable sir,” Prince Abhaya replied. Then he rose from his seat, and after paying homage to the Nigaṇṭha Nātaputta, keeping him on his right, he left and went to the Blessed One. After paying homage to the Blessed One, he sat down at one side, looked at the sun, and thought: “It is too late today to refute the Blessed One’s doctrine. I shall refute the Blessed One’s doctrine in my own house tomorrow.” Then he said to the Blessed One:
“Venerable sir, let the Blessed One with three others consent to accept tomorrow’s meal from me.” The Blessed One consented in silence.
5. Then, knowing that the Blessed One had consented, Prince Abhaya rose from his seat, and after paying homage to him, keeping him on his right, he departed.
Then, when the night had ended, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went to Prince Abhaya’s house and sat down on the seat made ready. Then, with his own hands, Prince Abhaya served and satisfied the Blessed One with various kinds of good food. When the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Abhaya took a low seat, sat down at one side, and said to the Blessed One:
6. “Venerable sir, would a Tathāgata utter such speech as would be unwelcome and disagreeable to others?”
“There is no one-sided answer to that, prince.”
“Then, venerable sir, the Nigaṇṭhas have lost in this.”
“Why do you say this, prince: [394] ‘Then, venerable sir, the Nigaṇṭhas have lost in this’?”612
Prince Abhaya then reported to the Blessed One his entire conversation with the Nigaṇṭha Nātaputta.
7. Now on that occasion a young tender infant was lying prone on Prince Abhaya’s lap. Then the Blessed One said to Prince Abhaya: [395] “What do you think, prince? If, while you or your nurse were not attending to him, this child were to put a stick or a pebble in his mouth, what would you do to him?”
“Venerable sir, I would take it out. If I could not take it out at once, I would take his head in my left hand, and crooking a finger of my right hand, I would take it out even if it meant drawing blood. Why is that? Because I have compassion for the child.”
8. “So too, prince, such speech as the Tathāgata knows to be untrue, incorrect, and unbeneficial, and which is also unwelcome and disagreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is also unwelcome and disagreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true, correct, and beneficial, but which is unwelcome and disagreeable to others: the Tathāgata knows the time to use such speech.613
Such speech as the Tathāgata knows to be untrue, incorrect, and unbeneficial, but which is welcome and agreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is welcome and agreeable to others: such speech the Tathāgata does not utter.
Such speech as the Tathāgata knows to be true, correct, and beneficial, and which is welcome and agreeable to others: the Tathāgata knows the time to use such speech.
Why is that? Because the Tathāgata has compassion for beings.”
9. “Venerable sir, when learned nobles, learned brahmins, learned householders, and learned recluses, after formulating a question, then go to the Blessed One and pose it, has there already been in the Blessed One’s mind the thought: ‘If they come to me and ask me thus, I shall answer thus’? Or does that answer occur to the Tathāgata on the spot?”
10. “As to that, prince, I shall ask you a question in return. Answer it as you choose. What do you think, prince? Are you skilled in the parts of a chariot?”
“Yes, venerable sir, I am.”
“What do you think, prince? When people come to you and ask: ‘What is the name of this part of the chariot?’ has there already been in your mind the thought: [396] ‘If they come to me and ask me thus, I shall answer them thus’? Or does that answer occur to you on the spot?”
“Venerable sir, I am well known as a charioteer skilled in the parts of a chariot. All the parts of a chariot are well known to me. That answer would occur to me on the spot.”
11. “So too, prince, when learned nobles, learned brahmins, learned householders, and learned recluses, after formulating a question, then come to the Tathāgata and pose it, the answer occurs to the Tathāgata on the spot. Why is that? That element of things has been fully penetrated by the Tathāgata, through the full penetration of which the answer occurs to the Tathāgata on the spot.”614
12. When this was said, Prince Abhaya said:
“Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways…
From today let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
Hết phần 58. Kinh Vương Tử Vô Úy (Abhayarājakumāra sutta)
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... Việt Nam (249 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Đức quốc (3 lượt xem) - Saudi Arabia (2 lượt xem) - Nga (1 lượt xem) - Hungary (1 lượt xem) - ... ...